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JAINA DOCTRINE OF KARMAN
[CH.
good tendencies, it is moral, and when it is accompanied by bad tendencies it is immoral.
The Buddhists further distinguish three planes of consciousness viz. (1) the plane of weak consciousness (paritta bhumi), (2) the plane of higher grade of consciousness (mahaggata bhumi), (3) the supramundane plane (lokuttara bhumi). The consciousness that is weak and fickle, wavering and unsteady, and roams in the world of desires (kāmāvacara) belongs to the first plane. Such consciousness cannot realize emancipation (nibbana). Spiritual progress begins only with the training and practice of the mind in exercise of self-mastery and steadfast meditation. Such practice is called yoga and the practitioner is called yogavacara. The practitioner begins by meditating upon a suitable object which is associated with the idea of form. Gradually the consciousness becomes capable of the different stages of ecstasy (jhana) in which it becomes perfectly concentrated on its object. Such consciousness is called the ecstasy-consciousness of the form (rupavacara citta). The practitioner (yogavacara), intending to rise higher, gives up all ideas of forms also, and attains an ecstatic state where he meditates upon such formless objects as infinity of space (anantākāsa), infinity of consciousness (ananta-viññāņa), nothingness (äkiñcañña) and a state wherein the cognition is so very subtle that it cannot be said whether it is or is not (neva saññā nāsaññā). Such consciousness is called the ecstasy-consciousness of the formless (arūpāvacara citta). These two types of ecstasy-consciousness constitute the second plane called the higher grade of consciousness (mahaggata bhumi). The consciousness in this plane, however, is not free from fall in spite of its high steadfastness and power of deep concentration. It can be amenable to the bad tendencies when it returns to the normal state after the ecstasy. One is required to meditate upon the impermanent (anicca), miserable (dukkha), and substanceless (anatta) nature of all existence before one can be capable of the ecstatic meditation upon desirelessness (nibbāna). Once the truth of impermanence, misery, and substancelessness is grasped and realized, the consciousness is capable of meditation upon desirelessness (nibbana). It then destroys the first three of the ten fetters1 and attains the first stage of the highest plane of consciousness called the supra-mundane plane (lokuttara bhumi). The consciousness at this stage is called sotapanna, that is, one which has come in the stream leading to emancipation (nibbāna). It is now sure to become arhat within the course of seven births. When the consciousness succeeds in weakening the next two
1 The ten fetters are (1) ignorance of identity, (2) doubt, (3) wrong belief that external rituals lead to purity, (4) sensual desire, (5) ill will, (6) attraction for rupa-existence, (7) attraction for arupa-existence, (3) conceit, (9) distraction, and (10) nescience.
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